Matthew 27:65

Mat 27:65. Ἔχετε, κ.τ.λ., ye have, etc.) Pilate gives the guards quickly: and yet, as it were with indignation (cf. ch. Mat 28:11-12), dismisses the calumniators quickly also.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_27:65 f. Pilates reply is sharp and peremptory.

ἔχετε κουστωδίαν] with Luther, Vatablus, Wolf, Paulus, de Wette, Keim, Steinmeyer, ἔχετε is to be taken as an imperative, habetote (comp. Xen. Cyrop. viii. 7. 11; Mar_9:50; Mar_11:22; Soph. Phil. 778): ye shall have a watch! For if it be taken as an indicative, as is generally done in conformity with the Vulgate, we must not suppose that the reference is to Roman soldiers (Grotius, Fritzsche), for the Sanhedrim had not any such placed at their disposal, not even to the detachment that guarded the cross (Kuinoel), for its duties were now over, but simply to the ordinary temple guards. But it is evident from Mat_28:14 that it was not these latter who were set to watch the grave. This duty was assigned to a company of Roman soldiers, which company the Acta Pil. magnifies into a cohort.

ὡς οἴδατε] as, by such means as, ye know how to prevent it, i.e. in the best way you can. The idea: vereor autem, ut satis communire illud possitis (Fritzsche), is foreign to the text.

μετὰ τῆς κουστωδίας] belongs to ἠσφαλίς. τ. τάφ.; they secured the grave by means of (Stallbaum, ad Plat. Rep. p. 530 D) the watch, which they posted in front of it. The intervening σφραγίς. τ. λίθ. is to be understood as having preceded the ἠσφαλ. τ. τ. μετὰ τ. κουστ.: after they had sealed the stone. To connect μετὰ τ. κουστωδ. with σφραγίς. (Chrysostom) would result either in the feeble and somewhat inappropriate idea that the watch had helped them with the sealing (Bleek), or in the harsh and unnecessary assumption that our expression is an abbreviation for μετὰ τοῦ προσθεῖναι τὴν κουστωδίαν (Fritzsche).

σφραγίς.] Comp. Dan_6:17. The sealing was effected by stretching a cord across the stone at the mouth of the sepulchre, and then fastening it to the rock at either end by means of sealing-clay (Paulsen, Regier. d. Morgenl. p. 298; Harmar, Bcobacht. II. p. 467); or if the stone at the door happened to be fastened with a cross-beam, this latter was sealed to the rock (Strauss, Sinai und Golgatha, p. 205).

REMARK.

As it is certain that Jesus cannot have predicted His resurrection in any explicit or intelligible manner even to His own disciples; as, moreover, it is impossible to suppose that the women who visited the grave on the resurrection morning could have contemplated embalming the body, or would have concerned themselves merely about how the stone was to be rolled away, if they had been aware that a watch had been set, and that the grave had been sealed; and finally, as the supposition that Pilate complied with the request for a guard, or at all events, that the members of the Sanhedrim so little understood their own interest as both to leave the body of Jesus in the hands of His followers instead of taking possession of it themselves, and to bribe the soldiers to give false testimony instead of duly calling them to account, as they might have done, for their culpable neglect, is in the highest degree improbable, just as much so as the idea that the procurator would be likely to take no notice of a dereliction of duty on the part of his own soldiers, who, by maintaining the truth of a very stupid fabrication, would only be proclaiming how much they themselves were to blame in the matter: it follows that the story about the watching of the gravea story which is further disproved by the fact that nowhere in the discussions belonging to the apostolic age do we find any reference confirmatory or otherwise to the alleged stealing of the bodymust be referred to the category of unhistorical legend. And a clue to the origin of this legend is furnished by the evangelist himself in mentioning the rumour about the stealing of the body,a rumour emanating to all appearance from a Jewish source, and circulated with the hostile intention of disproving the resurrection of Jesus (Paulus, exeg. Handb. III. p. 837 ff.; Strauss, II. p. 562 ff.; Schleiermacher, L. J. p. 458 ff.; Weisse, Ewald, Hase, Bleek, Keim, Scholten, Hilgenfeld). The arguments advanced by Hug in the Freyburg. Zeitschr. 1831, 3, p. 184 ff.; 5, p. 80 ff.; Kuinoel, Hofmann, Krabbe, Ebrard, Lange, Riggenbach, Steinmeyer, against the supposition of a legend, resolve themselves into arbitrary assumptions and foreign importations which simply leave the matter as historically incomprehensible as ever. The same thing may be said with regard to the emendation which Olshausen takes the liberty of introducing, according to which it is made to appear that the Sanhedrim did not act in their corporate capacity, but that the affair was managed simply on the authority of Caiaphas alone. Still the unhistorical character of the story by no means justifies the assumption of an interpolation (in opposition to Stroth in Eichhorns Repert. IX. p. 141),an interpolation, too, that would have had to be introduced into three different passages (Mat_27:62; Mat_27:66, Mat_28:4; Mat_28:11 ff.); yet one can understand how this apocryphal story should have most readily engrafted itself specially and exclusively upon the Gospel of Matthew, a Gospel originating in Judaeo-Christian circles, and having, by this time, the more developed form in which it has come down to us. For a further amplification of the legend, see Ev. Nicod. 14.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 27:65 . ἔχετε : probably imperative, not indicative = have your watch, the ready assent of a man who thinks there is not likely to be much need for it, but has no objections to gratify their wish in a small matter. So most recent interpreters Meyer, Weiss, Holtz., Weizsäcker, Morison, Spk., Com. , Alford. The Vulgate takes it as indicative = habetis , which Schanz follows. This rendering implies that Pilate wished them to be content with what they had already, either their own temple watch or soldiers already put at their disposal. Carr (Camb. N. T.) doubts the correctness of the modern interpretation on the ground that no clear example of the use of ἔχειν in the sense of “to take” occurs in either classical or Hellenistic Greek. κουστωδίαν , a guard, a Latinism, a natural word for the Roman Pilate to use. ὑπάγετε ἀσφαλίσασθε , the three verbs: ἔχ . ὑπάγ . ἀσφαλ ., following each other without connecting particles form an asyndeton “indicating impatience on the part of Pilate” (Camb. N. T.). ὡς οἴδατε , as ye know how.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The soldiers of the garrison, which were appointed to keep the Temple.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Pilate said unto them, Ye have a watch--The guards had already acted under orders of the Sanhedrim, with Pilate's consent; but probably they were not clear about employing them as a night watch without Pilate's express authority.

go your way, make it as sure as ye can--as ye know how, or in the way ye deem securest. Though there may be no irony in this speech, it evidently insinuated that if the event should be contrary to their wish, it would not be for want of sufficient human appliances to prevent it.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 65. Ye have a watch] The Jews had a corps of Roman troops, consisting of several companies, as a guard for the temple, Ac 4:1. These companies mounted guard by turns, see Lu 22:4. Some of these companies, which were not then on duty, Pilate gave them leave to employ to watch the tomb.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(65) Ye have a watch.—Better, Take ye a guard. The Greek verb may be either imperative or indicative. The former gives the better meaning. The “watch,” or “guard,” was a body of Roman soldiers (St. Matthew uses the Latin term custodia), who could not be set to such a task without Pilate’s permission. If the priests had had such a “guard” at their disposal before, there would have been no need for them to apply to Pilate.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

65. Ye have a watch] The meaning is either (1) that Pilate refuses the request; “Ye have a watch of your own”—(a) the Levitical temple guard, or (b) a small body of soldiers whom Pilate may have already placed at their disposal—or (2) he grants it curtly and angrily, “Take a watch; begone.”

The latter view is generally adopted now. It seems quite clear from ch. Mat_28:14 that the guard was of Roman soldiers.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So they went,.... From Pilate's palace, to the garden of Joseph, and to the sepulchre there; which whether more than a sabbath day's journey, or two thousand cubits, may be inquired; and if so, then they broke one of their own traditions, which allowed a person to go no further on a sabbath day; See Gill on Act 1:12.

And made the sepulchre sure; in the following manner,

sealing the stone; that was rolled to the door of it, it may be with some public seal, with Pilate's, or with the sanhedrim's; as the stone at the mouth of the lions' den, in which Daniel was put, was sealed with the king's signet, and with the signet of his lords, Dan 6:17, that there might be no change of the sentence upon him, and by which it appeared, that his deliverance was by no human assistance: so the stone at Christ's sepulchre was sealed, that it could not be removed without breaking it; which would show, whether any fraudulent methods were taken to remove the body:

and setting a watch; a guard of soldiers, to observe and prevent any person coming near it; or "with the watch": they made sure the sepulchre with the watch; or sealed the stone, the watch being present; all which was overruled by the providence of God, for the greater confirmation of the truth of Christ's resurrection: by the methods taken, it clearly appears, there could be no fraud in the case; the body was laid in a tomb, where no corpse had ever been before; in a tomb hewed out of a rock, to which there was no access, but at the door; where a great stone was rolled; and this had a seal upon it, and a guard of soldiers about it; and hereby there were more witnesses of Christ's resurrection, than otherwise would have been; as the soldiers, though they were afterwards bribed to tell another story; and even the chief priests and Pharisees were convicted that he was risen, or they would never have taken such a method with the soldiers, as they did.

Next: Matthew Chapter 28

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

65 Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can.

Ver. 65. Pilate said unto them] He was willing to please both sides; and therefore condescends both to Joseph of Arimathea for his burial, and to the priests for securing the sepulchre. Κοινοφιλης, erat utpote qui ab omnibus gratiam inire cupiebat; quales quidam per iocum placentas dixit. But if I yet please men, saith Paul, as once I did when I was a Pharisee, "I am no more the servant of Christ," Gal 1:10. He scorns that such base deceit should be found in his followers, Col 2:8. Mordecai will not crouch or curry favour, to die for it. Micaiah will not budge, though sure to kiss the stocks for his stiffness.

Ye have a watch] Appointed for the use and service of the temple, a band of garrison soldiers who had their captain, Act 4:1, and are here set to watch that true temple, wherein "the Godhead dwelt bodily," i.e. personally.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ye have a watch - The Jews had a guard of Roman soldiers, who kept watch in the tower of Antonia, on the northwest of the temple. Pilate either referred to these, or to the “watch” that attended the crucifixion - the whole “band” that had been appointed for that. As the torments of crucifixion sometimes lasted many days, the band had been probably granted to them during that time, and they were therefore still at the direction of the chief priests.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

You have a guard; supposed to be a company of Roman soldiers, destined for the guard of the temple: (Bible de Vence) or, may take a guard; go, and make it secure; which they did, sealing the stone, and placing guards at the monument. Providence ordered this, to make Christ’s resurrection more certain and evident. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

65. Ye have a watch — The imperative construction which the Greek verb would bear, Have a watch, is not natural. Yet the indicative mood of the verb possesses essentially the same force as the imperative. The Jews desired that a custodia or guard of Roman soldiers should be placed at their command to watch the body. Pilate gives his consent by reminding them that they have one already; alluding probably to the quaternion who watched the crucifixion. Compare Act_12:4 and Joh_19:23. The Jews by this measure intended to prevent the existence of any proof of the divinity of Christ, but they furnished in fact, by their precaution, an additional confirmation. Here, as previously, Pilate appears chary of having any thing to do in the transaction, and determined to leave all action and responsibility with them.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ye have a watch (ecete koustwdian , take a guard). Pilate answers briefly and haughtily, "Well, I give permission; do as you like; take a body of soldiers as a guard, and go your way. " This last verb is imperative, so the former is most probably imperative also. If taken as indicative, the question arises What guard had they? This is difficult to answer, unless, as Alford supposes, it may refer to some detachment placed at their disposal during the feast. But of this we know nothing historically.

Make it as sure (asfalisasye , secure it for yourselves) as ye can; literally, as ye know how. Take any precaution you think fit to employ.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Ye have a guard - Of your own, in the tower of Antonia, which was stationed there for the service of the temple.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

65. Ye have a guard. That is, ye can have a guard. He granted them a guard of Roman soldiers.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

a guard

This consisted of four to sixteen Roman soldiers.

sealing the stone

Possible meanings are 1) they put a cord around the stone and attached it to the rock wall on either side of the entrance to the tomb or 2) they put seals between the stone and the wall.

placing the guard

"telling the soldiers to stand where they could keep people from tampering with the tomb"

translationWords

Pilate

grave

seal

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

65. ἔχετε κουστωδίαν. The meaning is either (1) that Pilate refuses the request; ‘Ye have a watch of your own’—(a) the Levitical temple guard, or more probably (b) a small body of soldiers whom Pilate may have already placed at their disposal—or (2) he grants it curtly and angrily, ‘Take a watch; begone.’

The latter view is generally adopted now; but it involves a meaning of ἔχειν (‘to take’) of which no clear example appears either in classical or Hellenistic Greek. See, however, Alford on 1Ti 2:13, who argues for such a meaning in that passage: ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων, ‘have (take) an ensample of (the) healthy words,’ &c. It should also be mentioned that in modern Greek ἔχειν and λαμβάνειν are so nearly connected in meaning that the defective parts of ἔχειν (aor. and 2nd future) are supplied from λαμβάνω. Still the argument in favour of retaining the ordinary meaning of ἔχειν in this passage is strong, and the objection that we have no record of a body of Roman soldiers being placed occasionally under the orders of the Sanhedrin need not have great weight. In this case Pilate may well have held it to be a measure on the side of order.

It seems quite clear from ch. Mat 28:14 that the guard was of Roman soldiers.

In any view the asyndeton ἔχετε ὑπάγετε ἀσφαλίσασθε indicates impatience on the part of Pilate.

κουστωδίαν appears to have meant a guard of 60 men. See quotation from Theophylact, note on Mat 27:27 of this chapter.

ἀσφαλίσασθε … ἠσφαλίσαντο. The middle voice has its proper form, ‘secure for yourselves.’ A providential point, for if the Roman soldiers had secured the sepulchre the Jews might still have affirmed that deceit had been practised.

ἀσφαλίζειν is a Polybian word which does not seem to have been used earlier. Cp. Act 16:24, τοὺς πόδας ἠσφαλίσατο αὐτῶν εἰς τὸ ξύλον. The verb does not occur elsewhere in N.T.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

65.] ἔχετε—either 1), indicative, Ye have:—but then the question arises, What guard had they? and if they had one, why go to Pilate? Perhaps we must understand some detachment placed at their disposal during the feast—but there does not seem to be any record of such a practice. That the guards were under the Sanhedrim is plain from ch. 28:11, where they make their report (‘ut mos militiæ, factum esse quod imperasset,’ Tacitus, Ann. i. 6), not to Pilate, but to the chief priests:—or 2), as De Wette and Meyer take it, imperative; which doubtless it may be, see 2Ti 1:13 and note: and the sense here on that hypothesis would be, Take a body of men for a guard. And έο this latter I now rather incline, on account of the order of the words, in which ἔχετε seems to have an emphasis hardly satisfied on the other view.

ὡς οἴδατε] as you know how:—in the best manner you can. There is no irony in the words, as has been supposed.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Ye have [εχετε] . Or, as some render, imperatively : Have a guard ! Rev., in margin, take.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.